Category Archives: Languages

Greek, Hebrew, Quenya, Sindarin, Aramaic, Ugaritic and their writing systems

Etymology Studies live

Yesterday, I heard that young Éva thought we should cheer for the Phillies because her dad’s name is Phil.

That reminded me of some other crazy intersections of words.

We usually drive on the parkway, but park on the driveway. Although, one can drive on the driveway (from the street to the garage) and also park on the parkway (if you aren’t too concerned about getting hit).

Why is it that kidnapping is a federal offense, while catnapping is merely an enjoyable pastime?

Why are things which are transported by ships called cargo and things transported by cars called shipment?

Why does your nose run and your feet smell?

If a vegetarian eats vegetables, what does a humanitarian eat?

Why do people recite at a play and play at a recital?

If people from Poland are called Poles, are people from Holland called be Holes? and are the Germans, Germs?

(A few of these and quite a few more can be found here.)

We laugh at these because we understand that the meaning resides in more than the form of the word. This is harder to see in another language and we are tempted to make connections where they do not exist. I think these English wordpairs highlight this type of (mis)understanding of language that we know as illegitimate semantic transfer.

If English isn’t enough of a potential hotbed of misapplied word etymology, try throwing Greek and Hebrew into the mix. Which is how you end up here:

Mounce on Translating

Bill Mounce answers a question about the ESV handling of Romans 2:27, 29 in Conflicting Translation Procedures on the Koinonia blog (you can also find it at Bill and Bob’s Blog). The ESV, in these verses, chose to use different English words to translate the same Greek word. He defends this choice by highlighting the following list of procedures to keep in mind when making translation decisions:

1. Concordance. As much as possible, use the same English word for the same Greek word so the user can follow the author’s train of thought, as long as doing so does not misrepresent the semantic range of the Greek word.

2. One for one. Prefer a single word translation for one Greek word.

3. Less interpretive. While all translations are interpretive, the ESV prefers the less interpretive. “Written code” is more interpretive; “letter” is less.

4. Euphony. The single word “letter” provides a nice poetic balance to the single word “Spirit” in 2 Cor 3:6. (The NIV/TNIV do the same.)

5. Must make some sense. But wait! There’s more! (Sounds like a Greek infomercial.) Why does the ESV use “written code” in Rom 2:27. Because saying “you who have the written letter and circumcision” makes no sense. Now granted, the ESV is content to make its readers work a little to understand the text, just as Paul was content to make his readers work a little to understand the text. But “letter” just sounds weird.

6. Open to misunderstanding. The ESV is especially sensitive to this problem, a problem all formal translations share. If the ESV read, “you who have the letter and circumcision but break the law,” would people unfamiliar with Paul’s theology think of an actual letter?

What would you prioritize in translating a text (Hebrew or Greek)? Would you add anything to his list?

Hebrew Without Whining

Dr. Ellen Davis (Professor of Bible and Practical Theology at Duke Divinity) has been spearheading a partnership with Renk Theological College in Southern Sudan.

Listen to her describe what the Sudanese prioritized for their theological training, and why:

A FEW YEARS AGO, when I asked the head of Renk Theological College in Southern Sudan to name his top priority for the school’s faculty and curriculum, he said without hesitation: “We need biblical language teachers.”

I work at persuading American students just to give Hebrew a try, so I was surprised to hear that it was the seminary’s first choice. Moreover, crossing the ocean to teach Hebrew in short spurts seemed like a pedagogical stretch.

The leaders of the college held firm, however, and they were unanimous in their reasoning: “We live in the Old Testament. Ours is a tribal culture, like Israel’s. We are pastoralists and farmers, like the Israelites. And like them, we have suffered terribly in war and exile, and from oppressive imperial regimes. The Bible is our story, and our people must have it in their own languages. Why should we read it in English and Arabic, the languages of colonialism? Why should we translate it from those languages and not from the original? We all speak several languages; we know how much difference a translation makes.”

Read her full article, “Hebrew Without Whining,” here.

The Value of Languages

Gary Mannings and Brooke Lester have both pointed out two quotes that I reproduce below. I’ve paraphrased them numerous times myself in my classes and in defense of learning the biblical languages.

Do I understand Greek and Hebrew? Otherwise, how can I undertake, as every Minister does, not only to explain books which are written therein but to defend them against all opponents? Am I not at the mercy of everyone who does understand, or even pretends to understand, the original? For which way can I confute his pretense? Do I understand the language of the Old Testament? critically? at all? Can I read into English one of David’s Psalms, or even the first chapter of Genesis? Do I understand the language of the New Testament? Am I a critical master of it? Have I enough of it even to read into English the first chapter of St. Luke? If not, how many years did I spend at school? How many at the University? And what was I doing all those years? Ought not shame to cover my face?

— John Wesley, “An Address to the Clergy,” in Works X:491.

One who made it his life’s work to interpret French literature, but who could only read it in an English translation, would not be taken seriously; yet it is remarkable how many ministers of religion week by week expound a literature that they are unable to read save in translation!

– H. H. Rowley, Expository Times, LXXIV, 12, September, 1963, p. 383

More than another Crumb under the table

Much has been said about Crumb’s new Genesis comic. I’ll leave that to others to comment on.

Instead, I want to highlight another graphic novel that’s been around for a few years, but which you may not be familiar with. The Jewish Publication Society released JT Waldman’s Megillat (Esther) in January 2006. It is still worth your time to check it out.

The publisher’s website has a number of links to reviews. An exceptional review (not listed on the publisher’s site) was written by Richard McBee for the Jewish Press (found here). I also direct you to the Waldman’s website which has an extensive preview of the comic.

Waldman’s work, unlike Crumb’s Genesis, includes the Hebrew text (in the frames and margins of the comic), which makes it useful for using in language learning.

Megillat Preview
This image is from the author’s preview site where you can scroll through pages of an extensive preview.

Jewish Children’s Bibles

I know that I promised I would post my review of the JPS Illustrated Children’s Bible quite a while ago. I think I will be able to get that online when I get back from the Bible Translation conference that I am currently attending.

In the meantime, the author of that children’s bible, Ellen Frankel, is guest blogging at the Jewish Book Council Blog. Today she talks about making the Bible PG for young readers. This will have to suffice as an appetizer until I get back home to post my review.

BT2009: Friday “Beekman Lecture”

Dr. Elsa Tamez was the first special speaker of the BT2009 conference. She is a Professor Emeritus of Biblical Studies at Latin American Biblical University, Costa Rica. She is also a UBS Translation Consultant and a theological advisor for the Latin American Council of Churches.

Tonight she looked at the effect of the book of Mark being written in the context of a time of war. She then placed this reading beside the task of translating the book for the faith community in Colombia who currently find themselves in a time of war. In particular she highlighted the “silences” of the book and why, in her opinion, a time of war finds people being silent.

Many good choices for sessions tomorrow (and for the next 4 days).

Interesting tidbit: there are four different sign language interpreters translating at the sessions (American Sign Language, Costa Rican Sign Language, Finnish Sign Language, and Japanese Sign Language).

“Animated” Comic: Jonah

Many of you may be familiar with this resource, but I know some people are still unaware of it, so I am posting about it again (and will add it to my Hebrew Resources page). Charles Grebe, (Briercrest Seminary, Saskatchewan, Canada) has created an “animated” comic of the book of Jonah. The book of Jonah is often taught in first year Biblical Hebrew classes, so this is an especially relevant resource.


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